Is looking forward to stopping at Christmas a sign that something is wrong?
Monthly Archives: November 2018
Faith and the hard lesson of humility
Will hard times lead me to trust God?
SEND Conference
More than 60 people from 30 different churches and agencies attended the inaugural SEND conference in Melbourne last week. Participants and presenters included representatives from Global Interaction, Whitley, Baptcare, Baptist World Aid, and the BUV’s own Church Health and Mission Catalyst Teams. Baptist ministers, Church planters, placemakers, social entrepreneurs, creative leaders, pioneers, and international missionaries gathered at the BUV offices to share experiences and find inspiration. Our theme was “Mission in the Neighbourhood” and Paul Sparks, a leading voice in the growing Parish movement, shared practical advice and stories of renewal from churches across the USA and the UK, helping conference attendees think about repositioning the local church for faithful neighbourhood presence. 
The feedback from participants was overwhelmingly positive with many requests for more one-day events that help pioneers and pastors alike receive encouragement, foster networks, and reflect theologically on the relationship between church, mission, and place. We look forward to hosting more gatherings like this in 2019!
Source: BUV News
SEND Conference
More than 60 people from 30 different churches and agencies attended the inaugural SEND conference in Melbourne last week. Participants and presenters included representatives from Global Interaction, Whitley, Baptcare, Baptist World Aid, and the BUV’s own Church Health and Mission Catalyst Teams. Baptist ministers, Church planters, placemakers, social entrepreneurs, creative leaders, pioneers, and international missionaries gathered at the BUV offices to share experiences and find inspiration. Our theme was “Mission in the Neighbourhood” and Paul Sparks, a leading voice in the growing Parish movement, shared practical advice and stories of renewal from churches across the USA and the UK, helping conference attendees think about repositioning the local church for faithful neighbourhood presence. 
The feedback from participants was overwhelmingly positive with many requests for more one-day events that help pioneers and pastors alike receive encouragement, foster networks, and reflect theologically on the relationship between church, mission, and place. We look forward to hosting more gatherings like this in 2019!
How do I avoid turning my life into a train wreck? | Allan Bulman
How do we make wise decisions? Join someone who helps make decisions for a living. Drawing wisdom from a surprising source this is a practical and honest conversation offering some worthwhile nuggets of wisdom for living life well.
Recognising Progressivist Churches Part 01
The culture war – progressivism versus conservatism – is ultimately a battle for the heart and soul of western civilisation. Some progressives seek to change the West; the more radical ones want to destroy it. To leftist, the West is viewed negatively: It represents oppressive dominant dead white men, Judaism and Christianity, old fashioned values and morality, and traditional family, along with a host of other traditions. For them, ‘progress’ is redefining, overhauling, or rejecting these things.
To the conservative, the West, represents democracy, free market capitalism, human rights, rule of law with due process, and, most importantly, Judaeo-Christianity. It delivered us from the dark and barbaric age and made an oversized contribution to civilisation. Its continued survival, and the blessings that go with it, are at stake. Conservatism seeks to retain or ‘conserve’ the good things of the West, as well as Biblical values: traditional morality, traditional marriage, and sanctity of life.
In many ways, progressivism can be viewed as a left-leaning secularphenomena. We have learned that it seeks to ‘equality,’ ‘tolerance,’ and ‘social justice’ through large government, income redistribution, and enforcement of political correctness. It is inherently anti-capitalist, anti-West, anti-American and Israel and anti-Judaeo-Christian. Yet, there has been a large dose of progressivism found in Christendom, too. Liberal churches and some mainline ones have already gone down the progressivist road. Their leftist/liberal politics nicely fit with their leftist/liberal theology. Yet, an increasing amount of evangelical churches are following the same path. The inroads it has made are a cause for concern.
How Does the Change Happen?
How does a church, particularly Bible-believing evangelical or Pentecostal, end up going progressive? There are different scenarios but here is example. Many want to reach unchurched postmodern people. They believe that ‘conversation,’ ‘connectedness,’ ‘community,’ and especially ‘relevance,’ are the keys. Propositional truth, like the gospel of Christ, may be too confronting in its current form and needs to be softened and sweetened in order to be palatable – or ignored altogether. After all, the gospel tells us about our sinful nature, our destiny with destruction, yet God’s glorious free gift of forgiveness and new life in Christ. The emphasis on ‘relevance’ is especially worrisome, for there seems to be a willingness to set aside Biblical absolutes in order to not offend the unchurched. What is the point of being relevant to the world and irrelevant to God? To be politically correct yet spiritually incorrect?
The ‘transformation’ of a church from traditional-Biblical to progressive usually happens incrementally. So subtle is the change that even those within the church itself may not notice. In an age such as ours, with increasing deception, it is vital that we have discernment of the times and seasons, especially when a church goes off track.
It is a truism that churches that seek to cater for the world by watering down Biblical doctrines, ethics, morality, and spirituality, will actually lose members. Churches that stay faithful to their call will remain healthy and even grow. After all, how do we expect to ‘win the world’ if we are no different to them? What unique thing then will we have to offer?
What are some of the tell-tale signs that a church is drifting towards left-leaning progressivism?
In Part 02, we will see that our attitudes towards truth, the Word of God, sound, historic doctrines, as well as reinterpretation and justice, will determine whether we stay orthodox or go progressivist.
TO BE CONTINUED.
The Wheel Within A Wheel: Why Study the Book of Ezekiel
Introduction
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God — Ezekiel 1:1
It is considered one of the most spiritual and prophetic of books. His visions were the most elaborate and colourful of any in Scripture. It has some memorable parts, like the ‘wheel within the wheel,’ ‘valley of dry bones,’ the invasion of ‘Gog and Magog,’ extensive description of the fourth temple, and emphasis on shekinah glory.
The vessel of this timeless prophecy is Ezekiel, the son of Buzi. A contemporary of Daniel, he is a bridge between Jeremiah and Daniel, starting at the tale end of the former and overlapping with the beginning of the latter.
Hebrew Name of Ezekiel
Yehezke’l, meaning ‘God strengths.’ Greek name is Iezekiel and Latin Ezechiel. His name is mentioned twice in the book (1:3; 24:24) but no where else in Scripture.
Author of Ezekiel
Ezekiel is clearly the author. He writes from the exile and never returns to his land. He was exiled to Babylon in 597 BC and lived by the River Chebar in Tel Abib. His ministry began in 592 BC with his first vision and continued to around 570 BC. This means he did not return from exile to Judah (neither did Daniel, though he lived to see the captivity end). Being a priest, Ezekiel made special emphasis on the temple, sacrifices, glory, and priesthood. The prophet speaks of righteousness and points out that the lack of it led to Babylonian exile. He cautioned the Judean exiles not to expect restoration too soon – Jeremiah did prophesy 70 years of Babylonian captivity. After Jerusalem and Solomon’s temple were destroyed in 586 BC, Ezekiel upheld God’s covenantal promises, which meant their restoration was assured.
Portrait of Christ in Ezekiel
‘Son of Man’ is the key phrase regarding Christ in Ezekiel, used 94 times alone. This phase was Jesus’ favourite description of Himself in the gospels. Also the ‘shepherd’ (chapter 34) and ‘Plant of renown’ (34:29). Starting as a little twig, he grows into a stately tree, like the cedar of Lebanon.
Theme of Ezekiel
Despite the setbacks, heartbreak, destruction of Jerusalem, 70 year exile, Ezekiel is a manifesto on restoration, particularly of Israel. The promises of the covenants, particularly Abraham, David, and the New, are the building blocks for such confidence. God keeps His covenantal promises and they will come to pass, no matter what. Though Ezekiel was only 25 when he was exiled and spent the rest of his life in the Diaspora, he had perfect faith that his nation would be reborn.
After the ‘dry bones live’ and the nation is restored (37), Israel becomes the object of a massive, unprovoked attack from Gog and Magog and its coalition allies (38-39). If it weren’t for divine intervention, Israel would be completely destroyed. Yet, deliverance is promised and the invasion force will be divinely destroyed. It will take 7 months to bury the dead.
The description of Ezekiel’s temple at the end of the book can be tedious for some, an annoyance for others. After all, why would there be a future temple, with regular animal sacrifices for sin, when Christ’s is the perfect, once-and-for-all sacrifice for all people, for all time? Those who have more literal view say that it will be as it is written; there will be a temple with sacrifices as a memorial for what Christ has done on the cross. After all, the sacrificial system continued from the time of Christ’s death unto 70 AD, when Herod’s temple and Jerusalem were destroyed. This is a period between 40-50 years.
Key Verses of Ezekiel
24For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh — Ezekiel 36:24-26
Thus saith the Lord GOD; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. 34And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. 35And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited — Ezekiel 36:33-35
Summary of Ezekiel
Ezekiel is conscripted into God’s service, not unlike Moses (Exodus 3), Isaiah (6), and Daniel (10). Judah has her sins revealed in a series of visions. This was disturbingly graphic when the glory of God departed from the temple and then eastward, past the Mount of Olives, to the wilderness. Those who should be spiritual leaders were frauds and idolators. Then, Babylon comes like a bird of prey and takes them away. Yet, Judah will be preserved and restored.
The nations like Moab, Tyre, Philistia, and Edom will be slain. Egypt survives but becomes the basest of kingdoms. An interesting insight is the description of the King of Tyre, which sounds eerily similar to Satan himself (28:11-19).
After this, Israel will be restored. A genuine shepherd will replace the imposters. The valley of dry bones comes alive, Gog and Magog brings Israel ultimate victory, and then the temple, its courts and regulations are described. Most importantly, the glory of God returns to the temple.
Outline of Ezekiel
I. Call of Ezekiel (1-3)
II. Judgement of Judah (4-24)
III. Judgement on the Nations (25-32)
IV. Restoration of Israel (33-48)
JERUSALEM PILGRIM PART 04
Pilgrim or Tourist? Helping Define the Modern Christian Visitor to Jerusalem?
In Part 01 of our series, we learned that there has been a continuous flow of Christian pilgrims from the very early days of the Church. Today, Christians visit the Jewish state more than any other group, usually above the 50% mark.
In Part 02, we learned about the ‘tourist factor’ that has helped to stimulate Christian visits. Promotion of Christian Biblical Tourism has been a constant since the Six Day 1967 War.
In Part 03, we have seen that this ‘continuous flow’ and ‘tourist promotion’ has resulted in increased visit by Christians to Jerusalem and Israel. They come from all over the world, including countries that do not have diplomatic ties to Israel (including Indonesia and Malaysia and parts of the Arab world). Concurrently, visits to Jordan dropped dramatically after the Six Day War. Jordan once controlled eastern Jerusalem but once that ended, tourist numbers dropped, too.
In Part 04, we will examine the important question: are modern Christian visitors ‘pilgrims’ or ‘tourists’ or both? We need to construct a contemporary definition, though this will not be easy. Modern Christian visits are truly fluid and versatile grass roots movement of highly motivated and passionate people. It is not ordered by ecclesiastical or political command.
With modern Christian visitors, there can be a mixture of motives, including spiritual, emotional, human interest, and leisure, the proportions of which are hard to measure and vary from group to group. Modern tourism often blurs the distinction between ‘pilgrim’ and ‘holiday-maker.’ Whenever there is a recreational component to the tour, it is easy, perhaps lazy, to simply call such visits ‘tourism.’ After all, a faith-filled believer, boarding a plane and travelling to the Middle East, is a complex, fluid, and/or semi- unstructured ‘avant-garde experience’ with an undeniable spiritual motivation.
Traditionally, Israel’s Ministry of Tourism classified many holy land groups as ‘tourists’ than than ‘pilgrims,’ even when it is a church group led by a clergyman. Why? The reasons vary. Some groups do to perform proscribed rituals at the holy places while others seems to be having too much fun: shopping, swimming in the Sea of Galilee, floating in the Dead Sea, visiting non-Biblical sites like Masada. Francis Peters, a prolific scholar on the subject of Jerusalem and comparative monotheism, concurs with this view:
…in Jerusalem the pilgrim has been palpably replaced by the visitor, and, in fact, by the tourist; holy places have declined–the word is chosen advisedly in the present context–into the secular status of historical sites….Contemporary visitors to Jerusalem do not lack for piety on occasion. But very few of them are there…in fulfilment of a religious obligation (PETERS 1986:74).
Seeking to define a Christian visitor to Jerusalem as a ‘pilgrim’ is not as easy as it is for other holy cities. We learned earlier that there is no Biblical or apostle command that Christian believers must visit the holy city. Christendom does not have a single spokesperson who can speak clearly and indisputably on behalf of all Christians about what constitutes a ‘pilgrim’ or ‘pilgrimage.’ The various streams of Christendom have vastly different attitudes towards a Jerualem visit. Catholics and Orthodox highly venerate holy sites and are oriented towards ‘place and space.’ Protestants, particularly evangelicals and Pentecostals, are not at all enamoured by holy places and are more interested in natural things like the Sea of Galilee and Mount Carmel, or educational sites like archaeological ruins and places like Nazareth Village, a reconstruction of the Nazareth of Jesus’ day.
Barber comments:
The physical act of pilgrimage is almost universal: the only major culture from which it is largely absent is Protestant Christianity (Barber 1991:2).
The question is, does this perceived lack of a ‘physical act of pilgrimage’ (of which there are as many variations as there are pilgrims), or Peters non-‘fulfilment of a religious obligation’ mean that Protestant visitors to Jerusalem, who constitute a large percentage of the total Christian number, and other Christian visitors, are not pilgrims?
Does it even matter what a Christian visitor thinks of himself or herself – pilgrim or tourist – when they come to Jerusalem? Short answer: Yes1
TO BE CONTINUED
SOURCES:
BARBER Richard. (1991) Pilgrimages, Woodbridge, Suffolk, The Boydel Press.
PETERS Francis. (1986) Jerusalem and Mecca, New York: New York University Press.
Good-bye, Ebenezer Scrooge: A Case for Christmas
It’s name recognition is universal and, until recently, so was its appeal.
Who can resist a family dinner with roast turkey, bread dressing, Christmas pudding, and all the trimmings?
Or going into the living room, a warm fire roaring, hot chocolate topped with marshmallows in the mug, while gleeful children unwrap presents found under the Christmas tree?
Or listening to the public singing of Christmas carols, with those time-honoured verses are still able to stir the soul?
Yes, Christmas still evokes much enthusiasm throughout the world, and not just in the West. Asia goes crazy over Christmas, including places like Indonesia, Singapore, Thailand, and Japan.
Even in ‘laid-back’ Australia, where a few even refer to it as ‘Chrissie,’ Christmas is still a very popular day off. Aussies relish the big meal, the family gathering, and, if possible, a splash at the beach while throwing ‘another shrimp on the barbie.’
In his best-selling book, A Christmas Carol (1843), Charles Dickens wrote about a miser called Ebenezer Scrooge, who tried to throw a wet blanket on Christmas. He immortalised the words, ‘Bah! Humbug!’ Scrooge was eventually transformed into a kinder, gentler man, because of the Christmas spirit.
Today, amazingly, a postmodern spirit of Ebenezer Scrooge has permeated western society. Christmas has been under a concerted attack from two quarters.
Secularists: Courtesy of political correctness, some secularists have declared war against Christmas. They want to ban displays of Nativity Scenes on public property since, they claim, it crosses the boundary of separating church and state. They also want to ban the greeting ‘Merry Christmas,’ lest it offend non-Christians (personally, I know many non-Christians living in the West who also enthusiastically observe some, or all, or the Christmas activities). Vacuous phrases like ‘Happy Holidays’ and ‘Compliments of the Season’ are offered instead.
Christians: Christmas is also under assault by some Christians, too. Just this year I heard a normally mild mannered Christian become agitated and militant, just at the mention of the word ‘Christmas.’ This individual insisted that Christmas is a non-Biblical, non-obligatory, downright pagan event that should have no part in the life of a Christian. Not content that they and their family boycott Christmas, this person tried to ‘proselytise’ others to join the Christmas boycott.
Chances are, this individual is facing an uphill battle. And rightly so.
I, for one as a Bible teacher and one that endeavours to train people to live a Biblically-correct, Spirit-filled, God-honouring life, have no problem whatsoever in observing Christmas. Here are some reasons:
BIBLICAL EVENT, NOT BIBLICAL COMMAND
The Christmas story, as found in the gospels of Matthew and Luke, are part of the great narrative of the coming Saviour. While no where are we commanded in Scripture to observe the birth of Christ (indeed, it is highly unlikely that December 25th is the day of His birth – and remember, the Queen’s Birthday Holiday is in June, though her actual birthday is in April), we are still reflecting on two important Biblical events:
1. The Incarnation of Christ: ‘And the Word was made flesh, and dwelt among us ….’ John 1:14;
2. Emmanuel: Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us – Matthew 1:23.
PAGAN BUT PURIFIED
Christian critics claim that Christmas is a pagan holiday. Some elements, like the December 25th coinciding with the winter solstice and/or the Christmas tree, could have pagan origins. For some, this is like eating meat offered to idols. But for others, when something is dedicated to God, it is no longer unclean. After all, the pagan city of Jebus, after being captured by King David, was converted into Jerusalem, the holy city.
TIME OF REST, FAMILY, FELLOWSHIP
Many people live ridiculously busy lives. Christmas is a time to put on the brakes, rest, relax, and have family time or interaction with friends. Most people find this an immensely gratifying experience.
OPPORTUNITY TO PROCLAIM CHRIST IN AN INCREASINGLY SECULAR SOCIETY
With so much indifference and antagonism to the gospel message, Christmas is a golden opportunity to publicly tell the gospel of Christ – with impunity! That’s why many churches use this occasion to have concerts, plays, and other forms of community outreach. Few can object to such gospel pageantry because, after all, ‘It’s Christmas Time.’
CHANCE TO GET PEOPLE INTO CHURCH
For some people, Christmas may be the only time in the year they will darken the door of a church. As such, they become a ‘captive audience.’ This again is a chance to show them the meaning of Christmas – it is about Christ. As the saying goes, ‘Jesus is the Reason for the Season.’
Let’s remember that celebrating Christmas is ‘optional.’ One’s eternal salvation is not dependant on whether a person observes this holiday, or not. So if you choose to not to celebrate, that’s perfectly fine; provided, you don’t emulate Ebenezer Scrooge and try to spoil it for the majority who do.
We would do well to remember the words of the Apostle Paul in Romans 14:5-6:
One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 16 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it ….
As for Ebenezer Scrooge, may he rest in peace (RIP).
Recipe: Time to Talk Turkey
Recipe: Time to Talk Turkey
Note: This recipe was featured 3 years ago so its time for a revisit.
With Christmas around the corner, it is time to ‘talk turkey.’ Would you like to have the most moist, juicy, and flavourful turkey dinner? Then, take the simple, extra step of brining. A little bit of effort and following a few common sense points and you will have guests raving about your meal long after its complete.
Brining (turkey or chicken)
This procedure is designed to let your turkey or chicken soak for 24-48 hours in specially prepared liquid. Brining will prepare the bird, seal in the juices, and make for a much better, more moist, more delicious outcome.
Remember these simple steps:
• Container: Use anything but aluminium. A clear clean plastic bucket can do the trick.
• Water: Start with 6 or more litres of cold water.
• Dissolve: In a litre of boiling water dissolve 100g or table salt (or 200gm coarse salt) and 200g of sugar. Don’t use too much salt if you plan to brine more than 1 day. Add this mixture to the bucket.
• Aromatics: You can add to the water all kinds of flavour enhancers. Try spices such as coriander seeds, juniper berries, peppercorns, cinnamon sticks, cloves, thyme (fresh is preferable). Throw in some cut oranges or lemons.
• Seal the deal: If using a bucket, cover it. If using a heavy duty bag, tie the top.
• How much time should you brine?: You can brine overnight or as long as 24 to 48 hours
• Keep cool: There is no need for refrigeration but the bird must be completely covered and cool. It can brine in the garage, back porch, any place that is cool and safe. If necessary, if you live in a warm climate, use ice or other cooling objects.
• Ready to Roast: Remove the bird from the brine 1-2 hours before roasting. It should be pat dried on the inside and out.
Other Turkey Tips
• Room temperature: Roasting should commence once the turkey/chicken is at room temperature, not frozen or cold or wet from brining.
• Recommended oven temperatures: Under 4 kg, roast for 70 minutes at 190 C plus 20 minutes per kilo (180C fan-forced); GM 5, 375 F. For a turkey more than 4 kg, 90 minutes plus 20 minutes per kilo, same temperatures. If you roast a brined turkey breast, 70 minutes plus 20 minutes per kilo is sufficient. Make sure the oven is preheated and at the desired temperature before you put the bird in the oven.
• Additional preparation: As an added bonus, trying spreading soft butter on the turkey breast and insert thyme or lemon slices under the skin. Butter the skin of the bird and either use salt and pepper or chicken seasoning for added flavour.
• Stuffing: Stuff the bird with you favourite stuffing and secure by tucking the skin or using skewers. Or, bake the stuffing separately and put onions, lemons, and spices into the cavity.
• Bacon on the breast: You can lay bacon on the breast until it starts to crisp. Remove and then return in the last 10 minutes of roasting.
• Meat thermometer: If at all possible use a meat thermometer. There is nothing worse than under cooking or overcooking your precious Christmas turkey, especially in front of the guests! The temperature when finished should be around 75-80 C.
• Cover with foil: At first, roast the turkey uncovered. Baste every 30 minutes. Once the skin is a light golden brown, then cover with 2 long sheets of aluminium foil, make sure it completely covers the bird, like a tent. In the last 30 minutes, remove the foil permanently so the skin will crisp.
• Basting Option 01: You can simply baste every 30 minutes, using the juices of the turkey at the bottom of the tray and spooning them all over the roast. Basting is important because it keeps the meat from going dry.
• Basting Option 02: Use a creamy concoction of butter, cream cheese, lemon zest and rosemary (preferably fresh). Using your hands, put the paste under the skin, at the neck, the breast, everywhere. Make sure you season the bird before roasting.
• Basting Option 03: Take some muslin cloth and soak it in unsalted butter (you can double or triple the cloth). Cover the bird with the butter-rich muslin before it goes into the oven (remember to keep it from touching the heated oven element). Remove 30 minutes before completion to let the skin crisp.
• Roasting position: This may surprise you but the experts recommend roasting upside down until the last hour, then put the bird right-side up.
• Is it ready? Two of the best ways of determining if the roast is ready is by the thermometer, 74-75-80 C. Second, pierce the bird. If the juices are pinkish, it is not ready – roast longer. If the juices run clear, it is ready. Another method is the ‘wiggle test.’ Try ‘shaking hands’ with the legs; if the roast is ready, they will easily wiggle. If there is tightness and hindered movement, it is not ready.
• Gravy: Once the roast is ready, drain off the surplus juices and put in a bowl or jug. Put it in a cool place and allow the fat to rise. Once cold, skim off the fat and use the juices for a delicious gravy.
• Rest the Roast: It is very important that the roasted turkey/chicken is allowed to rest after it comes out of the oven. Usual time is 30 minutes. Cover with foil and then with clean tea towels. You can wait as long as 2 hours and it will still be hot. Resting allows the bird to finish cooking after the oven, juices spread, and it makes for a better result.
• Enjoy.